EVENTS

Standing Rock Syllabus: Learn, Teach.

Credit: C. Ford.

The New York City Stands with Standing Rock Collective then met again and we talked at length about the syllabus and how to curate emergent sections. We want our readers and future teachers to understand that we take Sioux notions of history seriously but came to impasses with certain materials that we wanted to include, but felt inadequate to interpret. So we direct educators and students to the crucial archives of Lakota Winter Counts. One of the founders of the resistance camps at Standing Rock, LaDonna Brave Bull Allard, has devoted her life to the interpretation of these counts and any responsible curriculum will point to them and invite students to think about and with them. Recognizing then, our limitations, we volunteered to work with our strengths and to curate specific sections of the syllabus, to take charge of, so to speak, the content and the form. Matthew Chrisler managed the group and ordered the text with Jaskiran Dhillon, New School Assistant Professor of Global Studies and Anthropology who stepped in at certain points to read over entries. Along with Matthew Chrisler, Sheehan Moore, a doctoral student in anthropology at CUNY, organized all of the PDFs to attach to our website for syllabus readers to view and download. In this way, there were multiple eyes on each section as it took shape. We also asked curators to narrow their selections to book chapters and specific articles to further focus the syllabus and keep it accessible for people who would read and download it in short amounts of time. We wanted people to read the syllabus and teach the material, but also to have access to the readings for themselves and their students and/or community members.

Although a “work in progress,” the current #StandingRockSyllabus places what is happening now in a broader historical, political, economic, and social context going back over 500 years to the first expeditions of Columbus, the founding of the United States on institutionalized slavery, private property, and dispossession, and the rise of global carbon supply and demand. Indigenous peoples around the world have been on the frontlines of conflicts like Standing Rock for centuries. The syllabus foregrounds the work of Indigenous and allied activists and scholars: anthropologists, historians, environmental scientists, and legal scholars, all of whom contribute important insights into the conflicts between Indigenous sovereignty and resource extraction. It can be taught in its entirety, or in sections depending on the pedagogic needs. We hope that it will be used in K-12 school settings, community centers, social justice agencies training organizers, university classrooms, legal defense campaigns, social movement and political education workshops, and in the resistance camps at Standing Rock and other similar standoffs across the globe. As we move forward, we anticipate posting lesson plans on our website that will be derived from individuals and communities using the syllabus in their respective locales.

While our primary goal is to stop the Dakota Access Pipeline, we recognize that Standing Rock is one frontline of many around the world. This syllabus can be a tool to access research usually kept behind paywalls, or a resource package for those unfamiliar with Indigenous histories and politics. Please share, add, and discuss using the hashtag #StandingRockSyllabus on Facebook, Twitter, or other social media. Like those on the frontlines, we are here for as long as it takes.

True to the purpose of digging to the roots of events, “#StandingRockSyllabus places what is happening now in a broader historical, political, economic, and social context going back over 500 years to the first expeditions of Columbus, the founding of the United States on institutionalized slavery, private property, and dispossession, and the rise of global carbon supply and demand. Indigenous peoples around the world have been on the frontlines of conflicts like Standing Rock for centuries.”

Importantly, #StandingRockSyllabus aims for audiences beyond the standard academic world: The authors built it for use “in K-12 school settings, community centers, social justice agencies training organizers, university classrooms, legal defense campaigns, social movement and political education workshops, and in the resistance camps at Standing Rock and other similar standoffs across the globe.”

This is an invaluable opportunity for teachers, please take advantage of it. This is also an invaluable resource and opportunity for those who wish to understand. As this is supposedly Native American Heritage Month (more on that later), spreading this everywhere would be be a great gesture. Lila wopila to all who do. (Many Thanks).

So, so much good reading in the papers and articles there. I spent a couple of hours with it this afternoon and haven’t even scratched the surface. I’m going to transfer the pdf to my kindle so I can keep track of where I left off.

I,too, got lost in these links for over an hour. Bookmarked and tested the bookmarks before leaving them. I’ll go back to learn as soon as I leave this comment.
2 years ago, i visited the Knife River Indian Villages National Historic Site (a National Park Service facility) to attend a flint knapping teaching day. In their facility’s display were several hides depicting the events of the lives of Dakota, Lakota, Mandan, Hidatsu, Arikira peoples, in the same way as the Winter Counts.
It Is fascinating. Growing and storing of the squash, corn and other staples in the Earth Lodges made extreme sense to me for the survival of the people at the Mni Wiconi Camp.
When I helped cook for the Seven Councils Camp, I instantly recognized the significance of the cutting of the squash used in the Buffalo Stew I helped make.
I have found a lot of Knife River Flint in my wanderings, and made tools to knapp, yet I’ve not done any, having feelings of cultural appropriation. These feelings were way before #Standing Rock. Still haven’t come to terms with those feelings. though now I’ve outed myself, something will happen.
In regards to the knapping teaching day at the Knife River Village, I did manage to knapp a rather mis-shaped arrowhead. I would love to be taught again at camp.